Sunday, October 26, 2008

Synopsis: Nestled deep in the French Alps, the Grande Chartreuse is considered one of the world’s most ascetic monasteries. In 1984, German filmmaker Philip Gröning wrote to the Carthusian order for permission to make a documentary about them. They said they would get back to him. Sixteen years later, they were ready. Gröning, sans crew or artificial lighting, lived in the monks’ quarters for six months—filming their daily prayers, tasks, rituals and rare outdoor excursions.

Here is my review ...

(by the way, if someone asks ... my eyes are always 1/3 open during the sitting. The camera angle, and my lovely long eye lashes, may make it appear that my eyes are closed)

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Saturday, October 25, 2008

We start with 3 floor prostrations (or deep Gassho), then chant the Heart Sutra in ENGLISH, then sit about 40 minutes of Zazen, then 10 minutes of Kinhin, closing with the chant of the "Verse of Atonement" and "Four Vows".

Please join in, one and all.

Gassho, Jundo

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.__________________

INO = CHANT LEADER ONLYEVERYONE = ALL JOIN IN

AFTER 3x STANDING BOWS by EVERYONE:

INO ONLY =

The Heart of the Great Perfection of Wisdom Sutra*(Maka Hannya Haramita Shin Gyo in English)

Wednesday, October 22, 2008

I am going to start a new series here and on the Forum, because someone wrote me a list of 'BIG' questions that is so long, wonderful and thoughtful ... well, I thought I would try to respond to each question one by one, as I can.

So, here is the first:

QUESTION 1: "Does Satori provide the answer to the ‘big questions’?" I write you now Jundo because recently certain ideas, questions, and doubts have come to me which have, to be honest, shaken my faith in the Dharma painfully. ... these doubts really have me feeling lost... I now strongly feel the need to speak to a teacher. One who has trained in Zen and opened their 'mind's eye' in some degree. I'm not expecting miracle answers that will solve everything for me but I would just like the opinion and perspective of one who has developed their Zazen practice. Basically, I was hoping that I could run a few thoughts past you Jundo. [Please answer] one at a time. But these questions seem quite pressing to me right now.

Hi Mr/Ms. X,

"Does Satori provide the answer to the ‘big questions’?"

You mention, as examples of some big questions, "what happens when we die", "whether there is a God and a 'Divine Plan'", "Why were we born, for what purpose" and the like. I will try to look at each of these in the coming days, one by one.

For now, I just want to address your main question: "Does Satori provide the answer to the ‘big questions’?"

Our Practice provides some very specific (and wonderful) answers to some 'big questions'. For example, Buddhism provides very clear guidance for and understanding of the origins of human suffering in this life. The "Four Noble Truths". for example, provide a formula that effectively describes the sickness and provides the medicine for its treatment or cure. (More about that here: http://treeleafzen.blogspot.com/2008/09/sit-long-with-jundo-heart-sutra-xx-four.html).

Our Practice provides some very wonderful answers to other 'big questions' by instructing us to drop the questions as meaningless. Some questions are as pointless as our asking 'how many angels can gather on the head of a pin' or 'what color are the rabbits that live on the moon'. An example of such a question may be "where do we 'go' when we die, and where did we 'come from' before we were born" (I will talk about that in another posting later this week).

Hand in hand with the above, many questions we regularly ask may just be phrased poorly, biased by our narrow, anthropocentric human understanding. An example of that may be "why do 'bad things' happen in the world". When we change the way the question is asked, answers begin to present themselves (I will talk about that too in the coming days). Hitting the "reset button' on so many of our misguided questions are what most of those old Koans are on about, by the way.

And sometimes, Buddhism provides no answer to some 'big questions' (although that may be a kind of 'answer' too!). One such question may be whether or not there is actually a 'God' in the Judeo-Christian sense (and whether, for example, Jesus was 'His Son'). To such questions, our Zen Practice allows us to believe what we wish, or to take no stand at all. I often say:

Is there a "God named 'Jehovah'"? .......... If so, live human life, fetch wood and carry water.

Is there not some "God named 'Jehovah'"? .......... If not, live human life, fetch wood and carry water.

I will also examine that, and related matters, in future postings.

Oh, and I will also talk about what that word 'Satori' means in the coming days.

Monday, October 20, 2008

But I wish to introduce a touch of "Metta (Loving Kindness) Practice" as well. While I do not intend this to replace our core practice of Shikantaza by any means ... Metta adds a little something vital to our practice on the "Compassion" side of the equation. I recommend it for once a day at least. It can also be done at any time when, for example, some feelings of anger, resentment, jealousy or the like start to well up in us directed at a fellow sentient being. A bit of Metta can be good medicine for that.

For those not familiar with the term ...

Mettā (a word in the ancient Buddhist Pāli language) has been translated as "loving-kindness," "benevolence," "good will," "love" and "sympathy." It is one of the ten Pāramitās (Virtues) of Buddhism. The mettā bhāvanā ("cultivation of mettā") is a popular form of meditation in Buddhism. The object of mettā meditation is loving kindness (but, of course, without demands or attachment). Traditionally, the practice begins with the meditator cultivating loving kindness towards themselves, then their loved ones, friends, strangers, enemies (perhaps the most difficult part of the practice) and finally towards all sentient beings.

I might suggest a few minutes of Metta practice as a nice way to end the day before bed (or, for example, at the closing of your evening Zazen). Perhaps just before turning into bed for the night, or right after finishing your evening Zazen (and before rising from the Zafu), you might recite or chant the following ... (and, as stated, it is also good during your day when encountering folks who "just plain get your goat"! )

(Note that, for reasons of our Soto Practice, I have modified some phrasing common to other traditions to be more embracing of conditions 'as they are'. For example, we should aspire for people to be healthy as well as "at ease in all their ills", not merely the former.)

To begin, take a moment to quiet your mind, and focus your attention on recalling the experience and sensation of loving kindness. Try to summon such feelings within, and hold them throughout your sincere reciting of the following.

You will then begin by offering Metta to yourself. If distracting thoughts arise, acknowledge them, let them pass, and return to your Metta practice from there, again and again, just as in Shikantaza. While reciting, try to maintain the experience and sensation of loving kindness to the beings mentioned. Note that the word "suffering" in the following refers to the Buddhist idea of Dukkha http://treeleafzen.blogspot.com/2008/09/sit-long-with-jundo-heart-sutra-xx-four.html )1. May I be free of enmity; may I feel safe and still.

2. May I be free of suffering, may I be loving, grateful and kind.

3. May I be healthy and at ease in all my ills.

4. May I be at peace, embracing all conditions of life.

Next, repeat the chant with a specific close loved one in mind ...

1. May he(she) be free of enmity; may he(she) feel safe and still.

2. May he(she) be free of suffering; may he(she) be loving, grateful and kind.

3. May he(she) be healthy and at ease in all his(her) ills.

4. May he(she) be at peace, embracing all conditions of life

Then, repeat the above in succession for a specific close friend, a specific neutral person (someone you neither like nor dislike), and then adifficult person (no need to start with the most difficult person, but someone whom you have a distaste for ... However, it is a good practice to focus on true enemies or hateful individuals. That is perhaps the most valuable and difficult practice of all).

Close with all beings:

1. May we be free of enmity; may we feel safe and still.

2. May we be free of suffering; may we be loving, grateful and kind.

3. May we be healthy and at ease in all our ills.

4. May we be at peace, embracing all conditions of life

It can be said to oneself, out loud or inwardly. It can be spoken, and need not be sung or chanted. It need not be considered a "prayer" to some force outside us (we will leave that to silence), and can be thought of as simply our aspiration for a better world for all living beings. Truly, 'inside' and 'outside' are not two, and one can effect and greatly change the other.

We will also make it a regular part of our monthly Zazenkai.

May there be much Metta for all of you in our Sangha.

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Saturday, October 18, 2008

We start with 3 floor prostrations (or deep Gassho), then chant the Heart Sutra in ENGLISH, then sit about 40 minutes of Zazen, then 10 minutes of Kinhin, closing with the chant of the "Verse of Atonement" and "Four Vows".

PLEASE NOTE THAT CLOSING KINHIN IS 20 MINUTES LONG TODAY!

Please join in, one and all.

Gassho, Jundo

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.__________________

INO = CHANT LEADER ONLYEVERYONE = ALL JOIN IN

AFTER 3x STANDING BOWS by EVERYONE:

INO ONLY =

The Heart of the Great Perfection of Wisdom Sutra*(Maka Hannya Haramita Shin Gyo in English)

Tuesday, October 14, 2008

SORRY, MY COLD HAS COME BACK HARD SUDDENLY. PLEASE KNOW THAT I AM SITTING FROM MY SICKBED THIS EVENING. HOPE TO BE BACK TOMORROW WITH SOMETHING ON THE HEART SUTRA!

ZZZZZzzzzz (zazen and sleeping)

Master Dogen wrote this about his teacher, Master Nyojo's, attitude toward sleep ...

When staying at Tendo Monastery in China, while the old master Nyojo was abbot there, we sat zazen until about eleven o’clock at night and got up at about half-past two to sit zazen. The abbot sat with the assembly in the sodo, never taking even one night off.

While sitting, many monks fell asleep. The abbot walked around hitting them with his fist or his slipper, scolding them and encouraging them to wake up. If they continued to sleep, he went to the shodo1, rang the bell, and called his attendants to light the candles. On the spur of the moment he would say such things as; “What is the use of sleeping? Why do you gather in a sodo? Why did you become a monk and enter this monastery? ... It is utterly foolish to pass the time you are alive meaninglessly sleeping or lying down while you fail to practice the buddha dharma. ...

Master Kodo Sawaki once wrote ...

Eat in order to do zazen, sleep in order to do zazen. This means that eating and sleeping are also part of zazen.

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Monday, October 13, 2008

I am feeling a bit under the weather today, so it is a good time to talk about Zazen while sick ...

When you cough, just cough. Cough as the only cough in that moment, a perfect cough ... cough cough cough. Vomit vomit vomit. It is the whole universe vomiting in that instant.

If you cannot get up out of bed, then just sit in bed. If you cannot sit in the Lotus Posture because your head is swimming and feverish, then just curl up like a ball under the sheets. If you fade in and out of sleep ... snore snore snore. Moan moan moan.

It is all Zazen, all perfectly what it is.

Sometimes, Zen Masters when sick, would have someone help them into the Lotus Posture. When that can be done, it is perfect. Other times, when they could not, they would just recline. That is perfect too. Here is how the Buddha was when really sick (food poisoning in this case ... his last earthly meal ever in fact) ... Poor guy, he really looks sick, and his color is not so good.

Saturday, October 11, 2008

We start with 3 floor prostrations (or deep Gassho), then chant the Heart Sutra in ENGLISH, then sit about 40 minutes of Zazen, then 10 minutes of Kinhin, closing with the chant of the "Verse of Atonement" and "Four Vows".

Please join in, one and all.

Gassho, Jundo

Press on arrow for 'play'NOTE: IF YOU ARE HAVING TROUBLE TO SEE THE SCREEN OR START BUTTON,PLEASE UPDATE FLASH.SEE HERE

.__________________

INO = CHANT LEADER ONLYEVERYONE = ALL JOIN IN

AFTER 3x STANDING BOWS by EVERYONE:

INO ONLY =

The Heart of the Great Perfection of Wisdom Sutra*(Maka Hannya Haramita Shin Gyo in English)

Tuesday, October 07, 2008

AS WE SEW A RAKUSU IN PREPARATION FOR JUKAI, I THOUGHT IT NICE TO LOOK BACK ON THIS LITTLE VISIT WITH NISHIJIMA ROSHI (who is doing fine, by the way) ...

Today, our most special guest 'sits-a-long' ...

The subject was the 'Kesa' (skt. kâshâya), the monk's outer robe. The 'Rakusu' is the shortened version that I wear most days. Nishijima Roshi always sits in a full Kashaya. He recently wrote this:

I think that not only monks, but all human beings should wear Kashaya when they practice Zazen. The reason why I recommend to do so to my students comes from that I actually experience that when I put on Kashaya on my body, I experience very sober and sincere consciousness without fail actually. Therefore in Shobogenzo, the 93th Chapter Doshin, Master Dogen insists that we should wear Kashaya, when we practice Zazen.

When we wear Kashaya, we usually sit on the floor stretching the waist, and putting the folded Kashaya on the head, with joining hands, and recite the Chodai Kesa no Ge, or the Poem of praising Kashaya three times. Then standing up, we wear it.

How great is the clothing of liberation,Formless, field of happiness, robe!Devoutly wearing the Tathaagata's teaching,Widely I will save living beings. (translated by Gudo Wafu & Chodo Cross)

Master Dogen wrote:

"The Kesa is the heart of Zen, the marrow of its bones."

My friend, Rev Taigu Turlur, wrote this (he is an expert on Kesa sewing) ...

When you choose fabric for the kesa, please, remember that you are rags holding rags. So it can be cotton, linen, hemp, silk even artificial fabric…IT doesn’t cultivate any particular view. Rags are best. What collects fabric is a broken life, a life in pieces, what is collected is just rags. Nothing special, nothing holy in this. You may buy a beautiful and light fabric in a shop and dye it or not, you may ask people to give you bits and pieces of fabric, you may look into your wardrobe and get things you don’t wear anymore to make the robe…It is up to you. In Kesa-Kudoku, Dogen lists the ten sort of rags:

1)Rags chewed by an ox, 2) rags gnawed by rats,3) rags scorched by fire,4) rags soiled by menstruation,5) rags soiled by childbirth,6) rags offered at a shrine,7)rags left at a graveyard,8) rags offered in petitional prayer9)rags disregarded by king’s officers,10) rags brought back from the funeral. These ten sorts people throw away, there are not used in human society. We pick them up and make them into the pure material of the kasaya.

THE SITTING IS DIVIDED TODAY INTO TWO PARTS, ABOUT MIDWAY DURING MY TALK

I SUGGEST THAT YOU POSITION YOUR ZAFU ON THE FLOOR IN A PLACE WHERE YOU ARE NOT STARING DIRECTLY AT THE COMPUTER SCREEN, BUT CAN GLANCE OVER AND SEE THE SCREEN WHEN NECESSARY. YOUR ZAFU SHOULD ALSO BE IN A POSITION WHERE YOU CAN SEE THE COMPUTER SCREEN WHILE STANDING IN FRONT OF THE ZAFU FOR THE CEREMONIES.

ALSO, REMEMBER TO SET YOUR COMPUTER (& SCREEN SAVER) SO THAT IT DOES NOT SHUT OFF DURING THE 4 HOURS.

FIRST HALF:

SECOND HALF:

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TEACHER

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In order to keep focus on Zazen, Zen and moreZazen, comments to posts are moderated. I apologize to anyone whose message is not published, and will respond to you privately.Also, please see our SanghaCommunity Forum[LINK]--- open to anyone to say (almost) anything! Lots of experienced and dedicated sitters on our Forum. Join in the chat! Gassho

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